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A Horus cippus from Atfih

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 ASAE 86 2012
A Horus cippus from Atfih

Mohamed A. El-Tonssy*

Abstract
Among the most characteristic monuments of Atfih archeological site is
this painted cippus of Horus, which was discovered in 1996 at the western cemetery
of the site1. The cippus belongs to a chief priest of Hathor, Ramesses Aantohar-nahkt
pashed-Bastet, and is dated to the Twenty-Second Dynasty. This magical stela is a
noteworthy example of a cippus, both for its excellent standard of craftsmanship, and
for the two royal cartouches of King Osorkon I, which are incised on its left and right
rims.2

I-Description:

Material: limestone
Dimensions: 38cm high by 23cm wide
Inventory no.: 46-131 (it was found in two pieces in two different seasons)
Current location: Atfih storehouse (it will be displayed in the future National Museum
of Civilization)
Preservation: it was discovered broken in two, damaged and restored. The upper part
of the stela with the lunette is broken off.
Color: blue paint
The front face of this cippus, as is usual, is dominated by the traditional sculpture of
Horus the Child in frontal position, standing on two crocodiles. The head of the god
and the right shoulder are missing. In his right hand, which is still preserved, he
grasps some malign desert creatures, a serpent, a scorpion and a lion. His left hand,
likewise, holds a scorpion and an oryx. The remains of the protective weskhet
necklace are clearly visible on the left shoulder and chest of the figure.

Above the left shoulder of the god are standing some divine figures, one of whom is a
female figure which could be either Neith or Isis. The rest of these figures are badly
damaged; all were modeled in bas relief3.

II- Inscriptions:

The texts are carved on the front face and the reverse of the stela. The front bears a
text of eight vertical columns, four on each side of Horus the Child.

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 ASAE 86 2012
The base is carved with eight lines of inscription; five of them are the continuation of
five lines from the above-mentioned columns of the front face, while three of them are
engraved on the rims. The back of the stela is incised with twenty-one (originally
twenty-two) horizontal lines of text, while the two sides have two vertical columns.
All these inscriptions are carefully inscribed, and most of the signs are very clear,
except for the top and the middle parts, which are partially lost.
II-A. Text on the front face: (pls.1-4)
The inscription on this part of the stela starts on the top of the left shoulder of Horus
the Child with three vertical columns inscribed on the upper edge, and continues
down the left-hand side to the base. The text goes down to the upper right-hand edge
of the stela, and continues across the base. It consists of eight continuous lines. It
contains the usual standard Text B, frequently used as a paradigm of the Metternich
Stela, with same variations in the juxtaposition of some spells, in the vocabulary used,
and the orthography, which make this long text differ in some respects from other
magical cippi4.
II-A1. The left side:
4 3 2 1

Transliteration
(1) i iAw rnpy[sw]r nw.f nxx iry Hwn di.k [iw n.i +Hwty Hr xrw].i sHm.f n.i NHA-Hr[iw]
Wsir Hr mw Irt-@rw
(2) ma.f apy wr m xfa.f Xr tkn.tw r-nty Hry-mw[tkn.tw r irt-Hr] iH xtm rA.Tn
sHmw[imyw]mw DbA Hngg
(3) Tn imyw-mw DbA Hngg.Tn imyw-mw Sad [m fAi tpw.Tn ntt wsir] r irt Tsi mAA psDt nbw
$ry-aH nA nbw dAt i aHa Hr bHn.k NHA-Hr xtm r.Tn

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 ASAE 86 2012
(4) in Raw DbA Hngg.Tn in sxmt [Sp irty.Tn] in @qA sHm.Tn in +Hwty iw pAy nTrw aA nty
irr sA nb Hr tA pr.n Hr mw wDA.
Translation:
(1) Oh old one who rejuvenates [himself] in his time, oh old-aged one who becomes a
youth, [may you cause Thoth to came to me at my cry]a, so that he may drive away
Nehaher (NHA-Hr)b for me. Osiris is in the water, the eye of Horus (2) is in his hand,
the great Winged Scarab (the sun) is in his fist, if c the one who d is on the water’ will
be attacked, the weeping eye of Horus will be attacked. Your mouths are closed, who
are on the water, your gullets are blocked (3) who are on the water, [your gullets] are
blocked e, oh powers, you will be cut off [when your heads arise], inasmuch as Osiris f
rises [in his boat]g seeing the Ennead of Kheraha, the lords of the netherworld are
standing (ready) to punish you Nehaher, your mouths are sealed (4) by Re, your
gullets are closed by Sakhmet h, your eyes i are blinded by Heka, you make retreat by
Thoth; these great gods, who give all protection on earth in order that they can go out
from the water safely j.
Commentary:
a- Several parallel texts on other cippi may complete some parts of this spell which
have been omitted5.
b- Nehaher is well known in such magical texts as an enemy of Re. His name is
usually written with the determinative of a crocodile, but in this spell it is written with
the determinative of a wounded man (Gardiner A14*)6.
c-The word ir is written erroneously with the sign p7.
d- The space seems to be slightly narrow, so imy may have been omitted from the
text8.
e-The writing of Hngg is unusual. In place of the two ring-stands for jars, the two
sandy-hill slopes were written9.
f-The meaning of this part shows a mythological identification between Osiris and Re;
the standard Text B usually lists Re as the one who embarks on his boat, but this
version of the text gives this role to Osiris10.
g-This column is partly lost in the middle, and it is impossible to restore it exactly, but
parallel texts and the narrow space suggest this interpretation11.
h-The name of the goddess Sakhmet is inscribed wrongly with the I sign instead of
the sxm sign12.
i- The completion Sp irty.Tn in is certain with reference to the parallel text B on the
Metternich Stela and elsewhere13.
j- There are many divergences and omissions in the text when compared with other
well-known cippi, especially with some versions of the Metternich Stela text14.
II-A2. The right side:

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 ASAE 86 2012
4 3 2 1

Transliteration:
(1) prt Wsir m pr aApp sxmw imyw wiA-Ra sAw.f pt /////// ir sAw.f sAw mdw sAw nTr -aA
xnty +dt I Hr ii /////// pAy n //////////?
(2) /////// ? ir wpwt pA wpwty pw hbi.tw.f r pA [dpt-nTr] hAi int.k inn rdi mAA 77 nTrw
rdi hAi.tw nn andt m irt tm tm.tw sbq Htpw sbq
(3) ///// nTrw pA 4 Axw ir.tw Htpw ipw ntt [ rs r Hm n Wsir sk mi] @rw nxt ¤rqt Hry tp.k
rkH txb ds ///////naw r xpi.k sTtyw n hAi ¤tX I aHA ¤tX
(4) ///////// ¡rw ir.tw Hmw.f dpt Hmw.f wsr.f m rdi xw [m] Haw.f n amA m qmA.k wAH- mw
Hr npD.k Hr pAwt ///////Hr smH pA
Translation:
(1) Osiris may go forth, (while) Apophis should not come out, oh powers who are in
the bark of Re, he protects //////// k, he guards the sky (with) protective words (to)
protect the Great God in Busiris, oh you who are coming ///////whose l
(2) //////m send this messenger n ,he who was sent to o this divine [boat ]p ////////, you go
back, we cause to see 77 gods q come down without scarcity in what is done, it is
complete, complete r, Sbaq s is at peace and splendid.

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 ASAE 86 2012
(3) /////t Gods, these four spells which are done (and) this peace that [watch over the
majesty of Osiris u, behold, it is like] Horus the victorious, Selqet on your forehead
burns the Sethian animal, cuts /////// naw- snake, you destroy Asiatics, there is no
attack of Seth, I am fighting Seth v.
4/ //////// w Horus who conducts the bark which he guides, he is strong when making
protection [for] his body, there is no one who knows what you create x who are on the
water to slaughter [evil] since the primeval age //////////// in this boat.
Commentary:
k- Up till now, this part of the text is not present on other cippi or any other magical
inscriptions. Thereafter the restoration and identification of many indistinct and
legible passages or signs is a matter of conjecture.
l- The end of this column is obscure. After pAy three vertical signs are hardly legible,
the third one may represent the red crown.
m- Some traces of slightly incised signs can be seen beneath the right arm of the god
Horus, but they are all indistinct. There are no certain parallels to aid in restoring
them, but one can faintly define wp and t signs beside the left side of the broken head
of the crocodile, and before the determinative of a seated man which may suggest
wpwt, but it is grammatically incorrect.15
n-The meaning in this column may refer to the god Thoth as a messenger of Re, a
genie who protects the sun god from evil and dangerous creatures in his hereafter16.
o-The writing tw after the suffix f is a defective version of the sDm.tw.f form. The i
sign after tw is a corrupt form of the preposition r.17
p- It is most likely that the word dpt fits this damaged part of the text18.
q- Mention of the 77 guardian gods in this passage of the stela is unique, and unusual
on this kind of magical object. Many religious texts, all dated to the Late Period,
register their duty as guardian genies who protect Osiris from
various fierce creatures in his hereafter.19The role of these protective divinities on
such cippi has not occurred before this stela. Regarding the absolute definition
mentioned by Cauville about the first occurrence of this group of gods in the Thirtieth
Dynasty, one can precisely confirm that this view is not accurate, and must now be
modified to the Twenty-second Dynasty, the actual date of this cippus.20
r- This part of the text is obscure.
s- A guardian god protects the deceased from evil creatures in his hereafter21.
t- There are at least two indistinct signs at the beginning of this column which begins
beside the broken right shoulder of Horus the Child.
u- It is possible to complete this damaged part of the text from parallels as rs Hm n
wsir sk mi 22.
v-I aHA ¤tx is grammatically incorrect. the suffix pronoun must follow the verb "aHA "
to be aHA.i ¤tx 23.

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 ASAE 86 2012
w-The beginning of this column is broken away, and there are no adequate parallels to
restore it. Additionally, the remaining upper part is written in slightly incised text.
x- Regarding the first column of this part of the text, the meaning here refers to the
god Osiris who embarks on the boat of Re instead of Re himself, who originally
undertook this role in the underworld24.
II-B. Text on the back face: ( pls.6-7)
The text on this part of the stela is carved in 21 (originally 22) horizontal lines; most
of the signs were carefully written, but the lines at the top and middle are broken off.
The inscription starts at the top of the cippus, and contains the standard Text A
frequently used on cippi, with minor changes and variations in some passages or
spells.

-1

-2

-3

-4

-5

-6

-7

-8

-9

-10

-11

-12

-13

-14

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 ASAE 86 2012

-15

-16

-17

-18

-19

-20

-21

-22

Transliteration
( 1 ) [inD Hr.k nTr sA nTr inD Hr.k] iwa sA iwa i [nD Hr.k kA sA kA]
(2) msi r nTrt inD Hr.k ¡r sA Wsir msi n 3st [nTrt Sdi.n.i ]
(3) m HkAw.k Dd.n.i m Axw.k Sni.n.i m Snt.k qmA [n ib.k Hmt-r]
(4) m r.i wD.n.k it.k Gb rdi n.k mwt.k 3st sbA
(5) .n.k sn.k xnt #m pr r ir sA.k r wHm mkt.k r xtm
(6) mAi nb Hr mrw msH nb Hr itrw Ddt.f HfAw nb imyw pt imyw tA imyw
(7) mw r sanx rmT r sHtp nTrw r sAx Raw m snsw wHm Haa
(8) mi n.i As sp sn m hrw pn mi irr n.k Hmw n dpt- nTr xsf.k
(9) n.i mAi nb Hr mrw msH nb Hr itrw r nb psH m TpHt.f iry
(10) .k st n.i mi arw Hr xAst mi sDA-qrHt m-xt mrt xAst Sdi[.k] n
(11).i tA mtwt sAw fiT mdwt.k r.i m[k iw.k r.s nis]
(12) .i imy.k m hrw pn sxpr r qfAw[.k skA.n.k m]
(13) [ Ax]w r sanx.k n.i ntt m [ gAw Htyt di.tw n.k ] iAw in
(14) [rxyt dwA.tw MAat m irw].k nis.tw nTr mitt
(15) [ .k mk nis. tw imy.k] m hrw pn ink ¡rw- Sd iwa wr
(16) /////m- bAH n Nbt-Ht dr.sn hh.k bsi tA.sn Xnnw.k qmA
(17) [n.].q mAT r.k sp sn mAtt r.k sp sn amaAt r.k sp sn xfty pf

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 ASAE 86 2012
(18) mt mtt DAi DAit HA.k nb-HD pds tpw Hm n.i
(19) ink mAi xtm r n Ddft nb HfAw nb HfAwt nbt DArt nb(t) n psH.sn ink
(20) PtH n xai.sn r.i ink ¡rw n tkn.sn r.i ink £nmw n iw.sn r.i
(21) ink Imn n nw.sn r.i ink ©Hwty n mAA.sn r.i irr n sA-nsw Ra-mssw
(22) wartw Hm-nTr n ¡wt-Hr nbt tpt-iHw CA-ntw hAr nxt pA Sdi BAstt mAa- xrw n pA n xtt-
pr n mkt m niwt mwt.f i Sni Mut Dt.
Translation
(1) [ Hail to you God, son of God! Hail to you] Heir, son of heir! [Hail to you Bull,
son of Bull,] y (2) born to the divine one. Hail to you Horus who came forth from
Osiris, born to Isis, [the goddess! I have recited] z (3) from your magical spells, I have
spoken out your incantations aa, I have said your spells which [your heart] created.
[These are your magical spells which came forth from] (4) my mouth, which your
father Geb ordained for you, which your mother Isis gave] (5) to you, which your
brother bb who is in front of Letopolis (Horus) taught to you in order to provide your
safeguard, renew your protection, in order to seal the mouths (6) of cc all the lions in
the desert, all the crocodiles in the river, all the snakes who are in the heaven, in the
earth and in (7) the water, in order to give life to people, to satisfy the gods, to glorify
Re with the hymns dd repeated with joy. (8) Come to me quickly, quickly on this day,
like the one who steers the boat of God did for you. May you drive away (9) for me
every lion upon the desert, every crocodile in the river, all biting reptiles in their
holes! ee May you make (10) them ff for me as the pebbles on the desert, gg and crocks
of earthenware along the street! May [you] extract for hh (11) me this coursing venom
which is in the limbs [of the man who is suffering] ii. Beware lest your words
concerning it go unheeded jj. [Behold! You shall come against it.] (12) See! [I have
invoked] this which belongs to you (your name) on this day kk. May [you] create
[respect for yourself, make high yourself by means of (13) [magical power]ll to keep
alive for me those who are [suffocating], praise[is given to you by (14) mankind, may
Maat be adored in your forms] mm, and may all the gods be called upon in [your]
likeness. (15) [Behold, One calls upon you] on this day. I am Horus the savior, the
great nn Heir. (16) /////////// /////////// in the presence of Nephthys oo, your flames drive
them away(and) your courage (makes them) enter their land, acclamation for you,
[you]create (17) celery pp which is for you twice, stick is for you twice, enemy there,
(18) male dead, female dead, enmity is removed from you qq, Oh lord of brightness,
destroy heads, keep(yourself) far from me. (19) I am the Lion who seals the mouth of
any reptile, any male and female snakes and any scorpion, there is no bite of them rr. I
am (20) Ptah, they do not appear against me. I am Horus, they do not attack me. I am
Khnum, they do not come to me. (21) I am Amun, they do not see me. I am Thoth,
they do not look at me. It is made for the king's son Ramses, (22) the chief priest of
Hathor, lady of Atfih ss , Aantohar-nahkt pashed-Bastet tt, the justified, born to the
house servant Meket-Emneout uu his mother, I invoke Mout forever vv?.
Commentary:
y-This column is badly damaged, but one can complete its missing passages with the
standard text A of the Metternich Stela or other magical cippi25.
z- Parallels would suggest this restoration for the lacuna in the text26.

8
 ASAE 86 2012
aa- Sometimes the word Snt is written instead of the usual word mdwt, which is
written in many magical texts27.
bb-sn.k being written correctly with the word sn in place of Hm which is written
erroneously on many such stelae28.
cc- After xtm the word r with the genitive adjective n is often written in this spell29.
dd- The k suffix sometimes follows the word snsw in comparison with another
magical text on this spell30.
ee- Parallels sometimes use the plural suffix sn after the word TpHt 31,with regard to
this plural of the spell32.
ff-The dependent pronoun st is superimposed over the genitive adjective n. This way
of writing is remarkable.
gg- In some variant passages arw n xAst " the pebbles of the desert" is written instead
arw Hr xAst "the pebbles on the desert"33.
hh- It is most likely that the word Sdi is written incorrectly with w instead of the
suffix pronoun k, which is omitted from this line34.
ii- Parallels in other magical texts sometimes use mdwt.k Hr.i in place of mdwt.k r.i 35

jj- In some versions this spell may have been written as follows: "Sdi .k n.i tA mtwt
nHp nt m Haw nbt n rmT nb bik nb mi nb ana nb", "May you extract for me the coursing
venom, which is in every limb of every person, every falcon, every cat and every
monkey"36.
kk- The sign s is written erroneously before n of the demonstrative adjective pn37.
ll-The narrow space at the end of this column, the next one and parallels, may suggest
this restoration as a usual form of that spell38.
mm-There are several parallels which may help to fill out these broken passages from
this spell of Text A39.
nn- The word wr is written erroneously with the t sign40.
oo- Parallels, and what is preserved from the text on this part, are not sufficient to
suggest a correct reading. Therefore, it is extremely difficult to restore this damaged
part.
pp- The use of mAtt "celery" here in this line refers to the legend of the conflict
between Horus and Seth with its different stages which all led to Horus victory over
his enemy41.
qq- Although the context of this spell is unusual and unique, the whole literal meaning
of the text refers to the traditional text for repelling Seth and his followers in such
magical texts42.

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 ASAE 86 2012
rr- From the context, the spell here is quite different from many other parallels. The
use of mAi at the beginning of this spell is unusual43. It could be related to the spells
which describe the dead man or the king as a brave lion, who repels all evil spirits and
chaos from the land for mankind’s safety in the realm of the dead44.
ss- Atfih was the capital of the twenty-second nome of Upper Egypt, which was called
Mdnw from the Old Kingdom onwards. It is located eighty kilometers south of Cairo
on the edge of the eastern desert. The archaeological site of Atfih consists of three
parts, the first part is the northern cemetery of the sacred cow, which is called the
Serapeum, the second part is the middle burials which contains the so-called mud
brick tombs, and the third part of the cemetery is usually called the burial
sarcophagi45.
tt- The name of this priest, the donor of the stela, occurs in a shorter form in Ranke,
but this new form of the name with this complete construction does not appear on any
other monuments, up till now 46.
uu- The name of his mother occurs in Ranke in a full version with the same signs, but
it is nominated for a male person47.
vv- This part of the column is carelessly incised. The passage after the owner's name
is slightly written with badly carved signs.
II-C. Text on the edges: (pls. 9-12)
As mentioned above, the edges of the stela are inscribed with five lines of
hieroglyphs, of which three horizontal lines on the rims of the base bear two selected
passages. They are probably taken from different sources of magical texts. The right
side of the rim bears a dedication text for the donor of the cippus, while the other two
colored vertical columns on the right and left edges of the stela are carefully engraved
with two royal cartouches of Osorkon I, the second king of the Twenty-second
Dynasty.
II-C1. Text on the rims: (pls.8-10)
The text begins from the left rim of the base continuing to the front and right edges.
The front line is a continuation of the left one.
II-C1.A- The left side

- mi .k n.[ i] iw r.i pA iw m wAt.f m-xt im.f prr m dgA

- Come you to [me], come to me, the one who comes on his way, who comes
forth when seeing vv.
II-C1.B - The front side

- [r] mki Hm Ra pw DbA Hngg.Tn irr Sdi irr sA.i m anx wDA snb
- in order to protect the majesty of Re ww who blocks their gullets, to guard xx
and protect me with life, prosperity and health.

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 ASAE 86 2012
II-C1.C - The right side

- n kA n sA nsw n nb tAwy wartw Hm- nTr n Hwt-Hr nbt-tpt iHw CA-ntw hAr nxt pA
Sdi BAstt mAa- xrw nfr n pA n xtt-pr mkt[ m] niwt
- To the soul of the king's son, lord of the two lands, the chief priest of
Hathor, lady of Atfih, Aantohar-nahkt pashed-Bastet, the justified (with)
happiness yy, born to the house servant Meket-Emneout zz.
II-C II- text on the two edges :(11-12):
The two edges of the stela are carved with two vertical columns. Most of the signs are
carefully written with internal details and blue color.
II-C II.A-The left edge (11)
Fortunately, this column is preserved except for the two words in the middle, which
can be completed by comparison with the parallel text on the right side.
Text of the left edge:

- Nswt-bit nb tAwy ( sxm xpr Ra stp n Ra)| sA Ra nb xaw ( wsrkn mry Imn)|di
anx [ irr.n.f m mnw].f n it.f Sps ¡rw sA Ast pA- Sd di anx

- The king of upper and lower Egypt, lord of the two lands (Sekhem-kheperre-
Setepenre)| son of Re, lord of crowns (Osorkon–Meryamon) given life, [he
makes as his monument] for his august father Horus, son of Isis, the savior
given life.
II-C II.B-The right edge (12)
The upper part of this column with the right shoulder, arm and head of Horus the
Child are completely broken off. The middle passage of this line is also broken.

11
 ASAE 86 2012
Text of the right edge:

- [ Nswt-bit nb tAwy ( sxm xpr Ra stp n Ra)| sA-Ra nb xaw ( wsrkn mry Imn )| ]
di anx ir.n.f m mnw .f n it.f Sps ¡rw sA [ Ast pA Sd di anx ] wAs Dd nb Awt-ib nb
mi Ra
- [The king of upper and lower Egypt, lord of the two lands (Sekhem-
kheperre-Setepenre)|son of Re, lord of crowns (Osorkon–Meryamon)|] Aa
given life, he makes as his monument for his august father Horus, son of [Isis,
the savior given life]Ab, with all dominion and stability and all happiness like
Re.
Commentary:
ww- This column bears an obscure text. At the end of the line the word dgi is worn off
but visible, the eye as a determinative of the word is written on the front side of the
base in a rough and cursive design48.
xx- Two flowering reeds are wrongly written after Re.
yy-Sdi is written only with the hand and the three vertical strokes 49.This style of
writing refers to the beginning of the late period orthography which began from at
least the Eighteenth Dynasty50.
zz- As an unusual form, nfr is unnecessarily inserted into this traditional formula51.
Aa-The name of the mother is partly damaged. The parallel text in column twenty-two
on the back of the stela shows the complete spelling.
Ab- The parallel text on the left edge, and the damaged space at the upper part of this
column may suggest this completion52.
Ac-This broken part of the text could be completed by the same passage, which is also
found on the left edge.
III-Conclusion:
It is well known that this type of monument was destined to guarantee magical
protection against all evil desert creatures, and to grant a psychological or moral cure
from all poisonous bites and stings of dangerous animals53. The magical cures,
according to Pinch, were most likely supplementary to medical treatments54. This
purpose is reflected by all the anti-venom spells, which occur in all the passages on
this stela.

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 ASAE 86 2012
The right upper part and the head of this Horus statue were possibly broken off by
physical contact, i.e. the touching or rubbing of these parts of the cippus by visiting
patients, as a practical part of the healing ritual.55. It is also possible that a patient or
visitor broke them off intentionally, in order to secure more effective recuperation, or
complete protection from all evil creatures.
The excavator, Ahmed Moussa, discovered this object in two pieces in the western
cemetery of Atfih along with many other blocks and metal artifacts56. It is logical to
assume, from the estimated total height and weight of the stela, that it was probably
originally housed in a small chapel or shrine, now demolished, in Atfih cemetery, or
somewhere in the vicinity of the area, where all these finds were discovered57.
The donor of the stela, Ramesses Aantohar-nahkt pashed-Bastet, was titled son of
the king and chief priest of Hathor, Lady of Atfih. This full name is written once, at
the end of the lower text on the reverse of the cippus58, while it is written in an
abbreviated form on the right rim of the base59. This may support the suggestion that
the donor, who became the head of the Atfih clergy, belonged to the royal family, or
was at least an ex-royal prince, who subsequently received priestly titles in the Atfih
region.60
The date for this cippus is assured by the reference to the ruler, Osorkon I, the second
king of the Twenty-second Dynasty, whose two royal cartouches are clearly engraved
on the left and right edges of the stela61.

*I am indebted to the Supreme Council of Antiquities Permanent Committee for allowing me to

publish this cippus, Mrs. Esha Seif-el-Din, Chief Director of Antiquities at Atfih for being extremely
helpful, and Dr. Jocelyn Gohary for proof-reading the manuscript.
1
Ahmad Moussa discovered this stela with various metal amulets and stone blocks in the western part
of Atfih cemetery. All the finds are now in Atfih storehouse.
2
Compare L. Kákosy, ‘A Horus Cippus with Royal Cartouches’, OLA 84 (1998),125-137.
3
In a similar position, and above the head of the god Horus, one can suggest that some other divine
figures were depicted in bas relief, compare: A.Gasse, Stèles d'Horus sur les Crocodiles, Musée du
Louvre, Département des Antiquités Egyptiennes, (2004),17-20; E.Scott, ‘The Metternich Stela’,
Metropolitan Museum of Art, (New York 1951), 206; L. Kákosy, Egyptian Healing Statues in Three
Museums in Italy (Turin, Florence, Naples), Catalogo del Museo di Torino, serie prima-monumenti e
testi, volume X, (Torina 1999), 52; R. Ritner, ‘Horus on the Crocodiles: A Juncture of Religion and
Magic in Late Dynastic Egypt’ in J. P. Allen (ed.), Religion and philosophy in Ancient Egypt, Yale
Egyptlogical Studies 3, (New Haven 1989),105;A.Gasse,‘Une Nouvelle Stèle d'Horus sur les
Crocodiles’, RdE 43 (1992), 207-210.
4
The designation Text A and Text B was introduced by Daressy in 1903, see G.Daressy, Textes et
Dessins Magiques,(CG9401-9449),7-8(CG.9403);W.Guntekunst,Textgeschichtliche Studien zum
Verjungungssproch (Text B) auf Hausstelen und Heilstatuen, (Trier 1995); H. Altenmüller, In: OMRO
46 (1965), 10-33; A. Gasse, ‘Une Stèle d'Horus sur les Crocodiles à propos du ‘Texte C’’, RdE 55
(2004), 27-29.
5
C.E.Sander-Hansen, ‘Die Texte der Metternichstele’, AnAe 7 (1956),30-33, spell V nr.38;S.Hodjash
& O. Berlev, The Egyptian Reliefs and Stelae in the Pushkin Museum of Fine Arts, Moscow, (Leningrad
1982), 251-252, cat.nr.184; Daressy, Textes et Dessins Magiques, 22, nr. 9409; H.S.El-Hotabi,
‘Untersuchungen zur Uberleiferungsgeschichte der Horusstelen’, ÄA 62 (1999), Teil 1, 41ff; Gasse,
Musee du Louvre,172.
6
R.El-Sayed, "Nehaher", Bulletin au Centenaire, Supplément au BIFAO 81(1981),119-140; Gasse, RdE
55, 27; R.O.Faulkner, CT.III,172;Wb III 290 (12-21). It is written in line (3) of this part of the text with
the crocodile sign.
7
There are several parallels for this part of the spell: compare, Metternich Stela, 31(39); Kakosy, OLA
84,127(4); Hodjash, The Egyptian Reliefs and Stelae, 251, cat.nr.184(5); Gasse, Musee du Louvre, 91-
94,172.

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 ASAE 86 2012
8
Review, Metternich Stela, 31(40);Wb I, 72(13).
9
Wb II, 121(10-11); Gardiner, Egyptian Grammar, 489(29),529(11); E. J.Reymond, ‘Les inscriptions
de la Statue Guérisseuse de Djed-her-le-Sauveur’, BdE 23 (1956), 48; Ritner, Yale Egyptlogical
Studies 3,105
10
This role was given to Re in the Coffin Texts, and may refer to the concept of the "double soul" of the
deceased, who usually desired to be the Ba of Re in his afterlife: see CT III 997 (104-105),
1030(128),1033(129); H.J.Gordon, ‘The stelae of Horus-on-the-Crocodiles’, Brooklyn Museum Annual
VI (1965-1966), 60 (10), 62, 63; this mythical role may go back to the destiny of Osiris-King in the
Pyramid Texts, in which the deceased king is in need of this magical protection in his hereafter, see
J.G.Griffiths, The Origins of Osiris, MAS 9 (1966), 24-43.
11
Metternich Stela, 31(41); Gordon, Brooklyn Museum Annual VI (1965-1966), 60 (10),60-62(12).
12
Gardiner, Egyptian Grammar,509(42);Wb IV, 250(7).
13
Metternich Stela, 32(42);L. Kákosy, Catalogo del Museo di Torino volume X,94(13); Hodjash, The
Egyptian Reliefs and Stelae, 251-252, cat.nr.184(14).
14
Many differences from the standard text of the Metternich Stela or other cippi can be noted in some
passages; compare Metternich Stela, 30-32(42-44); Gordon, The Brooklyn Museum Annual VII,
60(10-14), 62-63.
15
See Wb I, 302(7-8); Gardiner, Egyptian Grammar, 442(A 2).
16
J. Zandee, Death as an Enemy according to Ancient Egyptian Conceptions, (Leiden 1960), 202ff; G.
Bleeker, Hathor and Thoth: Two key Figures of Ancient Egyptian Religion, (Leiden 1973),119-121; LÄ
II 674; Urk VI, 21(19-26),122(15-19).
17
Gardiner, Egyptian Grammar, 41-42, 125-126.
18
Review with some variant meanings on the context: Daressy, Textes et Dessins Magiques,2 nr.(9401).
19
S. Cauville, ‘À propos des 77 génies de Pharbaïthos’, BIFAO 90(1990), 115-133; J.C. Goyon, ‘Les
Diex-gardiens et la Genèse des Temples’, BdE 93/1 (1985), 234-379; P., Vernus, ‘Athribis, texts et
Documents Relatifs à la Géographie, aux Cultes, et à l'Histoire d'un Ville du Delta Egyptien à l'epoque
Pharaonique’, BdE 74 (1978), 135; CT III, 2g; Urk VI, 29(20); J.C.,Goyon, Textes Mythologiques II,
"Les Révélation du Mystére des quatre Boules", BIFAO 75, 347(8), 384(10). This passage differs from
what is written in other magical texts with regard to these groups of gods; cf. J.F.Borghouts, Ancient
Egyptian Magical Texts, (Leiden 1978), 86-87(125).
20
For more details, cf. Cauville, Ά Propos de 77 Génies de Pharbaïthos, 133;Leitz, LÄGG III, 197,742-
747; Goyon, Les Diex-gardiens, 284-286.
21
Leitz, LÄGG VI ,245.
22
Compare Daressy, Textes et Dessins Magiques,16(14).
23
Gardiner, Egyptian Grammar, 39-40; many magical texts refer to the role of the deceased embodied
with Osiris in his hereafter, struggling to repel his traditional enemy Seth, see Urk VI 17(1-6-17);
Faulkner, Pyramid Texts, 54(226,230); for the naw serpent and Apophis as traditional enemies of Re,
see Faulkner, Coffin Texts I, 76(77-80), II 644 (220), III 885(47-51), 888(52),1053 (138).
24
Urk VI, 7(4),17(12),41 (9-14);for the same text, cf. Kákosy, Catalogo del Museo di Torino volume X,
95(i); Borghouts, Ancient Egyptian Magical Texts, 83-84(123).
25
Metternich Stela, 51 X (103-105); Kákosy, Catalogo del Museo di Torino volume X ,23-24; Hodjash,
The Egyptian Reliefs and Stelae,256-258,cat.nr.186(14);Daressy,Textes et Dessins Magiques,
2,nr.9401(1-2); Borghouts, Ancient Egyptian Magical Texts, 83(123); Gasse, Musee du Louvre,171.
26
Metternich Stela, 51 X (106-107);Gordon, The Brooklyn Museum Annual VII, 61(1-2),62-63.
27
Hodjash, The Egyptian Reliefs and Stelae,256-258,cat.nr.186(14);Daressy, Textes et Dessins
Magiques ,2 nr.9404(5); Metternich Stela, 51 X (108); Borghouts, Ancient Egyptian Magical Texts, 83
(123), 84.
28
Metternich Stela,54(111);Daressy, Textes et Dessins Magiques, 7(9404),17(9405), 23(9409);Kákosy,
Catalogo del Museo di Torino volume X, 96(2).
29
L.Kákosy and A.Moussa,' ِA Horus Stela with Meret Goddesses, SAK 25 (1998),152(4),155;
Metternich Stela, 52 X(113-114); Daressy, Textes et Dessins Magiques,7, nr.9402(4); Hodjash, The
Egyptian Reliefs and Stelae,256-258, cat.nr.186(9-10 (.
30
Daressy, Textes et Dessins Magiques,2 (9401),13 (9404); Kákosy, Catalogo del Museo di Torino
volume X,23-24; Gordon, The Brooklyn Museum Annual VII,59-60(3);J.,Berlandini, ‘Un Monument
Magique du Quatriéme Prophéte d'Amon Nakhtefmout’, in Y. Koenig (ed.), La Magie en Égypte : à la
Recherché d' une Définition, Musee du Louvre (2002), 105.
31
Metternich Stela, p.52 X (117-118); Kákosy, Catalogo del Museo di Torino volume X,44(6),76(13-
14).

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 ASAE 86 2012
32
H.Altenmüller, ‘Der Sockel einer Horusstele des Vorestehers der Wab-Priester der Sachmet
Benitehhor’, SAK 22 (1995), 4ff; Reymond, Les Inscriptions de la Statue Guérisseuse de Djed-her-le-
Sauveur, 61; Faulkner, BD, 36, (7),56, ( 31-32), 58 (34); for entering the snakes in their holes in the
Pyramid Texts, see: Faulkner, PT, 178(502).
33
El-Hotabi, ÄA 62,133; Gordon,The Brooklyn Museum Annual VII ,60(5);Metternich Stela, X 52
(119);Kákosy, Egyptian Healing Statues 76(14); Altenmüller, SAK 22,4.
34
Metternich Stela, 52 X(120); El-Hotabi, ÄA 62 ,133;Kákosy, Catalogo del Museo di Torino volume X
,76(15).
35
Hodjash, The Egyptian Reliefs and Stelae,246-247, cat.nr.181(10);Metternich Stela, 52 X (121);
Gordon, Stelae of Horus-on-the-Crocodiles, 60(7); Altenmüller, SAK 22 ,4.
36
Gasse, Musee du Louvre ,171;Gordon, The Brooklyn Museum Annual VII,59-60(6); for an idiomatic
meaning in different passages and spells, see Metternich Stela,19 II, 52 X (120-121);Y.Koening, ‘Deux
Amulettes de Deir el-Médineh’, BIFAO 82(1982), 283-293; Altenmüller, SAK 22,4; Reymond,Les
Inscriptions de la Statue Guérisseuse de Djed-her-le- Sauveur,57.
37
Compare Gasse, Musee du Louvre,171;Daressy, Textes et Dessins Magiques,2 (9401).
38
Kákosy, Catalogo del Museo di Torino volume X,76 (17); Borghouts, Ancient Egyptian Magical
Texts,83-84, nr.23; Hodjash, The Egyptian Reliefs and Stelae,246-247, cat.nr.181(10); as shown by the
determinative of the seated man with his hand in his mouth, at the beginning of this column the word
"nis" is more suitable than Sni which is sometimes used in such context see: Metternich Stela, 52 X
(121); El-Hotabi, ÄA 62,134.
39
Metternich Stela,52 X (122-123);Gordon,The Brooklyn Museum Annual VII,60(7-8-9); El-Hotabi,
ÄA 62,134; Kákosy, Catalogo del Museo di Torino volume X,76(18-19-20).
40
Wb I 326-328(13).
41
See J.Dittmar, Blumen und Blumensträusse als Öpfergabe im Alten Ägypten, MAS 43 (1986),26;
R.Van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, (Leiden 2000),158.
42
For more elaboration, see Borghouts, Ancient Egyptian Magical Texts,85(124);Goyon, Textes
Mythologiques II,349-399; Daressy, Textes et Dessins Magiques,3-4 (9402) ; H.te Velde, ‘Seth’, LÄ V,
908-911 ;Urk VI, 17(1-6-17); Cauville, Ά propos de 77 Génies de Pharbaïthos, BIFAO 90(1990), 129,
nr.32;130, nr.34; Hodjash, The Egyptian Reliefs and Stelae ,251, cat.nr.184(7-9); E.Drioton, ‘Une
Statue Prophylactique de Ramsès III’, ASAE 39 (1939), 75-79; Metternich Stela, 16 I(1-3), 25 III(31);
Berlandini, in Y. Koenig, La Magie en Égypte :à la Recherché d' une Définition, Musee du Louvre, 95-
97.
43
Borghouts, Ancient Egyptian Magical Texts,83-84-93(142);Kákosy, Catalogo del Museo di Torino
volume X, 92 (2);Daressy, Textes et Dessins Magiques, 8, nr 9402(1-2); Reymond,Les Inscriptions de
la Statue Guérisseuse de Djed-her-le- Sauveur,12,14; Allen, EBD, 31, 32, 33-35, 39-41, 164.
44
Compare G.Pinch, Magic in Ancient Egypt, (New York 2006),102-103; J.Goyon, ‘Une Parallèle
Tradif d'une Formule des Inscriptions de la Statue Prophylactique de Ramsés III au Musée du Caire’,
JEA 57, 154-159; Faulkner, CT III, 18(829), 31(846), 80(941).
45
See Gardiner, AEO II, 118-119; Gauthier, DG VI, 52; Montet, Géographie II, 202-203;C. Nims, ‘The
Name of the XXIInd Nome of Upper Egypt’, ArOr XX (Czechoslovakia 1952),343-346.
46
Ranke, PN I , 230(12), 331(6), II ,27.
47
Ranke, PN I,166(15); the name here on the stela refers to a female, the mother of the donor Aantohar-
nahkt pashed-Bastet, while the example of Ranke appears with the male suffix f.
48
Wb V, 479(4), 489(24); Meeks, AnLex, 79.3599
49
Wb IV, 532(2-9); Hannig, Handwörterbuch, 843-844.
50
Meeks, AnLex, 79.3082-85.
51
Use of this word is not usual in such texts, see Hodjash, The Egyptian Reliefs and Stelae, 251,
cat.nr.184(7-9); Gordon,The Brooklyn Museum Annual VII,61-63; Kákosy and Moussa, ِSAK 25,153.
52
See the left edge, II-C II.A.
53
Ritner, Yale Egyptlogical Studies 3,105;Hodjash,The Egyptian Reliefs and Stelae,243;Kákosy,
‘Horusstele’, LÄ III, 60-62.
54
Pinch, Magic in Ancient Egypt,103; Ritner, Yale Egyptlogical Studies 3,106-109.
55
For more explanations about the important affects of the head and right arm of Horus the Child's
statue, see Ritner, Yale Egyptlogical Studies 3,108-109; Pinch, Magic in Ancient Egypt,103..
56
Atfih archive, no. 46-13. The first archaeological work at the site was begun by Daressy in 1902. He
discovered the Ptolemaic tomb of Padeosir and his family; G. Daressy, ‘Tombeau Ptolemäique à
Atfeh’, ASAE 3 (1902),160-180. The Serapeum of Atfih was excavated recently by the SCA in 1991.
For some results of this excavation, see A. Moussa, ‘Atfih: Recent archaeological discoveries’, Prism
31(1992),12-13; PM IV,76; Helwan University archaeological team, with the cooperation of Lyon

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 ASAE 86 2012

University, made a survey in Atfih cemetery in October 2007, for a possible joint expedition to work in
the area; I have discussed different ideas with the team about the possible location of this Hathor
temple or chapel, and one can suggest the area between the cemeteries, where all these finds were
discovered. See the previous comment qq.
57
Atfih archive, nos. 46-131,114,132,144, 212,254,256; M. El-Tonssy, ‘A Double Statue from Atfih’,
Giza International Conference, Cairo 2008 (publication forthcoming).
58
Review lines 21-22 on the reverse.
59
Compare the form of this name on the right rim of the base.
60
For more details about the theory of a Hathor temple or chapel at Atfih, see M.,El-Tonssy, ‘A Double
Statue.
61
J.Von Beckerath, Handbuch der Ägyptischen Königsnamen, MÄS 20, p.101, 258; H. Gauthier,
‘Répertoire pharaonique pour Servir d'Index au “Livre d Rois d'Égypte”’, BIFAO 15 (1918),24.

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